界定永恒的身体:从柏罗丁至“亚略巴古的狄奥尼修斯”  

Defining the Eternal Body:From Plotinus to Dionysius Areopagita

作　　者：聂建松 Nie Jiansong

机构地区：[1]山西师范大学马克思主义学院,山西太原030619

出　　处：《文史哲》2025年第2期158-164,168,共8页Literature,History,and Philosophy

摘　　要：在古典时代晚期,随着基督教哲学的发展和成熟,曾经深受古希腊哲学影响的人们对身体的看法产生了一场重要的转变。基督教的哲学家们开始使用保罗的“圣殿”形象代替柏拉图的“囚笼”来描述身体,而这一转变的最重要的关键人物之一就是“亚略巴古的狄奥尼修斯”。他一改之前的新柏拉图主义的负面身体形象,转而开始寻求人类身体的永恒可能性。按照古典晚期哲学的三个方面划分,这一自柏罗丁至狄奥尼修斯所发生的“身体观”转变过程和意义有如下三方面:首先,对质料的评价从恶转为善,这标志着对身体实在性的承认;其次,从“灵魂注定脱离身体”转至“灵魂和身体不可分离”,这标志着对身体持续性的承认;最后,基督论的“神人二性”思想使得狄奥尼修斯突破了新柏拉图主义的藩篱,找到了人类身体的永恒性所在。In Late Antiquity,along with the development and maturation of Christian philosophy,the notion of human body which had been dominated by Greek philosophy underwent a major change.Christian philosophers began to use Paul’s temple metaphor instead of the Platonic Prison to describe the human body.In this period,one of the most important figures was Dionysius Areopagita,who revised the previous Neoplatonistscritical attitude and investigated the possibility of the eternal human body.This article will provide three main aspects of the Plotinus and Dionysius theoretical mutation in Late Antiquity philosophy.First,the positive evaluation of Matter which opposed the Plotinian negative one endorses the Dionysian theory of the reality of the human body.Second,the Dionysian synthesis of body and soul,which is far from the Neoplatonic conception that the soul is destined to leave its body,reveals an extraordinary notion that the human body’s existence in the afterlife is possible.Finally,the Theanthropism of Christology that wherein Dionysius found the eternal nature of the human body offered him a new philosophical background to rebel against the contemporary dominant Neoplatonic theory.

关 键 词：亚略巴古的狄奥尼修斯 柏罗丁 普罗克洛斯 新柏拉图主义 身体 

分 类 号：G63[文化科学—教育学]